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The aim of the upcoming research is to study aspects of the problem of implicit meaning that show that the language indexes this meaning to express it. Therefore, the issues that have been reviewed here should be considered, in the first place, as a means to develop sensitivity to the extraordinary subtleties of language to process this meaning that, in our hypothesis, can only be properly understood if we return to it its inherent dynamism and follow the path of its evolution for each utterance exclusively. After that, the obtained results gave us the opportunity to improve some of the past opinions and help advance the discussions in this field. Our reading of the topic and the results of the analyzes strengthened our belief that commenting on implied meaning, regardless of the process of its production, will be mixed with a kind of dogmatism, the abolition of which depends on acknowledging the role that has the explicit meaning in this, because in our opinion, the explicit and implicit meanings are not separate and independent from each other. So, during the discussion, we have tried to include in the analysis the variables that change from one utterance to another and from one context to another and may be ignored, so that we can remain relativistic despite our orientations that are manifested in a set of new definitions.The results of the analyzes indicated this fact that language condenses meaning ...

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In Sadra's philosophy, existence is introduced as good, and levels of existence are also levels of goodness. He in his Ethics believes in intrinsic and rational goodness and ugliness. In this article, we will discuss the relationship between these two parts of Sadra's thought and we will show that Originality of existence can be a rational basis for defending inherent goodness and ugliness. The main claim is that the originality of existence and levels of existence also have normative dimensions. In the following, Sadra's ethics will be compared with the view of his two contemporary philosophers and it will be argued that Sadra's moral system is opposed to Cartesian voluntarism because he defends moral goodness by relying on intellect and does not consider moral rules to be subject to human will. Also, his realistic ethics is different from empirical utilitarianism and because he accepts the relation between existence and goodness, his ethics is a practical obstacle against meaninglessness and nihilism.
 

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The aim of the present article is to examine whether observation (experience) can serve as a criterion to refute relativism. In the traditional debate between epistemic absolutists and relativists, the main issue is whether there are neutral and absolute criteria for selecting epistemic systems, or whether such criteria are dependent on socio-cultural contexts. Absolutists consider empirical evidence as a neutral and absolute criterion, while relativists, emphasizing the theory-ladenness of observation and underdetermination, argue that observation is always influenced by theoretical presuppositions and thus non-absolute. Recently, David Stump, by proposing a pragmatic stance as a third position, rejects both relativism and absolutism. He uses observation as an objective but non-absolute criterion to refute relativism. However, Shahram Shahriari demonstrates that Stump's third position cannot exist. We, by examining the debate between Stump and Shahriari, show that observation, as Stump envisions it, cannot provide the sufficient grounds to refute relativism.

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Given the importance of ethics in business success, management students need to understand ethics and moral judgment to deal with ethical issues and they should become familiar with individual and organizational factors affecting it. Among these factors, ethical climate and ethical ideology can affect moral judgment and cause it to chang. In fact, organization ethic principles are the cornerstone for people’s lifestyle that affects their moral judgment in challenging situations. These effects can be different according to ethical ideology. Therefore, this study aims to investigate the effect of ethical climate on moral judgment and investigates the mediating role of moral ideology (idealism and relativism). Research sample was 309 business students in Lorestan University. Data collected using questionnaires and scenario were analyzed using structural equation modeling technique. Results show that the ethical climate both directly and indirectly through idealism positively affects the moral judgment, but this effect was not moderated by relativism. In addition, ethical climate has a positive effect on idealism and negative effect on relativism. Likewise, Idealism and relativism have a positive and negative effect on moral judgments respectively. This study focuses on the different role of ethical ideology in moral judgments especially among management students as its innovation aspect which has not been considered by researchers, and can have a major contribution in the field of management.

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Rationality or relativity? In which one does Farabi believe? How does it relate to imagination and the permanent, if at all? For Farabi, people come to grasp rational truths mostly through the use of their imagination. Furthermore, the arousal of people’s feelings and emotions often originates in their imagination via imagery forms. The ultimate utopian goal is to drive the public to achieve rational happiness. Since the public, based on their nature and general habits, in effect cannot perceive the rational truths, the path to rational happiness must be represented via their imagination. Moreover, their imaginary concepts and forms should be made the permanent. So bringing rational happiness to people's minds through their imagination, the media of each society should represent rational truths through the sensory and imagery forms familiar to that society. The Farabian theory of cognition shares aspects of relativity as well as rationality. To Farabi, rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, say, images and imagery forms are various and sundry. That being the case, different communities can have different ways to perceive the same truth, working toward the same goal.